Early Church Fathers
57 Eus. V. C. iii. 6.
58 Eus. V. C. iii. 7-11; Soc. i. 8; Ruf. H. E. i. 2. The variations and additions of Theodoret are very noteworthy. H. E. i. 7.
59 Mistake for Silvester. Cf. ii. 20.
60 Ruf. H. E. i. 2; Soc. i. 8. Soz. here makes, as usual, a free use of the speech as reported by Rufinus.
61 Ruf. H. E. i. 3; Soc. i. 8. Soz. gives a free rendering of Ruf.
62 Suidas says he was a philosopher, and the father of Julian, called the Theurgist. He was the author of a work concerning demons, in four books. The son, who flourished under Marcus Aurelius, was so skilled in the magic art, that he called down rain from heaven, when the Roman soldiers were perishing from thirst. Arnuphis, an Egyptian philosopher, was said to have wrought a similar miracle. Suidas, s. v.
63 Eus. V. C. iii. 10-12.
64 Theodoret, H. E. i. 7, places this oration in the mouth of Eustathius, bishop of Antioch. The variations in the speech as recorded by Sozomen, show his classic view of reporting. Theodoret's report of Constantine's address is equally divergent.
65 Eus. V. C. iii. 13, 14; Soc. i. 8.
66 mustai kai mustagwgoi, as applied to the Christian mysteries. The principle here adduced is different from that which ruled with Ruf. H. E. i. 6; Soc. i. 8.
67 There are variations in the earlier writers as to the number and names of the excommunicated and banished.
68 Eusebius' attempt at straddling amounts to prevarication here, and later; Soc. i. 8 copied by the later historians.
69 Cf. Soc. i. 9; both borrowed their criticism from Athan. Orcont. Arian. i. 4, etc.
70 Eus. V. C. iii. 14-24; Soc. i. 8, 9.
71 Soc. i. 10, who derived it from Auxanon, a presbyter, who accompanied Acesius to Nice. Cf. i. 13.
72 Eus. H. E. vi. 43-46.
73 1 John v. 16.
74 Socrates' statement of the source of his information is passed over, as well as his criticism of prejudiced historians. The comment substituted by Soz. is, nevertheless, a partially correct interpretation.
75 Soc. i. 11. Cf. the perverted text of the Canones Nicaeni, in Ruf. H. E. i. 6.
76 Soc. i. 11.
77 Lycus (Lycopolis) is not named in the letter of the Synod which says simply that he should reside in his own city. Soz. took the fact from Athan. Apol. cont. Arian. 71, where Melitius, in the brief to Alexander, calls himself bishop of Lycus. This is a proof of our historian's use of the same documents to amplify the statements of Socrates.
78 Soc. i. 9, for text of the letter.
79 The best text reads Melitius, not Meletius, so Athanas. and Soc.; usually the books write Meletius and Meletians. We follow the reading.
80 This feast, called Vicennalia, is mentioned in Eus. V. C. iii. 15, 16.
1 Eus. V. C. iii. 25-40; Soc. i. 9, Letter to Macarius, bishop of Jerusalem.
2 Ruf H. E. i. 7, 8; Soc. H. E. I. 17; Sulp. Sev. H. S. ii. 33, 34, another story of the identification. Soz. furnishes an additional story about the discovery, which he, however, confutes.
3 Zech. xiv. 20. (LXX).
4 Sib. Or. vi. 26.
5 Eus. V. C. iii. 41, 47; Soc. i. 17.
6 Helenopolis in Palestine not mentioned by Soc. i. 17, 18. Was the site of this city at the convent of Mt. Carmel or at St. Helena's towers, near the Scala Tyriorum? For the Bithynian city, cf. Procopius, de Aedificiis v. 2; cf. also Philost. ii. 12; Eus. Chronicon (Hieron.), under a.d. 331.
7 Eus. V. C. iii. 50-58; iv. 58; Soc. i. 18; Zos. ii. 30-32.
8 agoreuonti. This shows that Sozomen was an advocate in the law courts at the very time of his writing this history.
9 Eus. V. C. iii. 51-53; Soc. i. 18. As a native of Palestine, Soz. here adds local details.
10 Eutropia, the mother of Fausta.
11 Eus. V. C. iii. 54-58; iv. 38; Soc. i. 18; Zos. ii. 31.
12 i.e. "sent down from Jupiter." Such were the Palladium of Troy, the Ancile at Rome, and "the image" of Diana, "which fell down from Jupiter," mentioned in Acts xix. 35.
13 Irenaeus adv. Haeres i. 3 (ed. Harvey); Philost. ii. 5, 6.
14 politeian amempton efilosofoun. The Christian life, and especially the monastic, was regarded as the true philosophy.
15 By the Iberians we are to understand, not the people of Spain (for they had a church among them as early as the time of Irenaeus; see adv. Haeres. i. 3, ed. Harvey), but the people of that name in Asia. Cf. Soc. i. 20, who says these Iberians migrated from Spain.
16 Ruf. H. E. i. 10; Soc. i. 20; Soz. takes directly from Ruf.